Elements of Criticism. Henry Home, Lord Kames. Читать онлайн. Newlib. NEWLIB.NET

Автор: Henry Home, Lord Kames
Издательство: Ingram
Серия: Natural Law and Enlightenment Classics
Жанр произведения: Философия
Год издания: 0
isbn: 9781614871972
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fierce and savage, that there is not another city in Greece so remarkable for frequent and great enormities. This consideration ought to engage the Arcadians never to relax in any degree their musical discipline; and it ought to open the eyes of the Cynaetheans, and make them sensible of what importance it would be to restore music to their city, and every discipline that may soften their manners; for otherwise they can never hope to subdue their brutal ferocity.”*

      No one will be surprised to hear such influence attributed to music, when, with respect to another of the fine arts, he finds a living instance of an influence no less powerful. It is unhappily indeed the reverse of the former; for it has done more mischief by corrupting British manners, than music ever did good by purifying those of Arcadia.

      The licentious court of Charles II. among its many disorders, engendered a pest, the virulence of which subsists to this day. The English comedy, copying the manners of the court, became abominably licentious; and continues so with very<56> little softening. It is there an established rule, to deck out the chief characters with every vice in fashion, however gross. But as such characters viewed in a true light would be disgustful, care is taken to disguise their deformity under the embellishments of wit, sprightliness, and good-humour, which in mixt company make a capital figure. It requires not much thought to discover the poisonous influence of such plays. A young man of figure, emancipated at last from the severity and restraint of a college-education, repairs to the capital disposed to every sort of excess. The playhouse becomes his favourite amusement; and he is enchanted with the gaiety and splendor of the chief personages. The disgust which vice gives him at first, soon wears off, to make way for new notions, more liberal in his opinion; by which a sovereign contempt of religion, and a declared war upon the chastity of wives, maids, and widows, are converted from being infamous vices to be fashionable virtues. The infection spreads gradually through all ranks, and becomes universal. How gladly would I listen to any one who should undertake to prove, that what I have been describing is chimerical! but the dissoluteness of our young men of birth will not suffer me to doubt of its reality. Sir Harry Wildair4 has completed many a rake; and in the Suspicious Husband, Ranger,5 the humble imitator of Sir Harry, has had no slight influence in spreading that character.<57> What woman tinctured with the playhouse-morals, would not be the sprightly, the witty, though dissolute Lady Townly, rather than the cold, the sober, though virtuous Lady Grace?6 How odious ought writers to be who thus employ the talents they have from their Maker most traitorously against himself, by endeavouring to corrupt and disfigure his creatures! If the comedies of Congreve7 did not rack him with remorse in his last moments, he must have been lost to all sense of virtue. Nor will it afford any excuse to such writers, that their comedies are entertaining; unless it could be maintained, that wit and sprightliness are better suited to a vicious than a virtuous character. It would grieve me to think so; and the direct contrary is exemplified in the Merry Wives of Windsor,8 where we are highly entertained with the conduct of two ladies, not more remarkable for mirth and spirit than for the strictest purity of manners.

       Causes of the Emotions of Joy and Sorrow.

      This subject was purposely reserved for a separate section, because it could not, with perspicuity, be handled under the general head. An emotion accompanied with desire is termed a<58> passion; and when the desire is fulfilled, the passion is said to be gratified. Now, the gratification of every passion must be pleasant; for nothing can be more natural, than that the accomplishment of any wish or desire should affect us with joy: I know of no exception but when a man stung with remorse desires to chastise and punish himself. The joy of gratification is properly called an emotion; because it makes us happy in our present situation, and is ultimate in its nature, not having a tendency to any thing beyond. On the other hand, sorrow must be the result of an event contrary to what we desire; for if the accomplishment of desire produce joy, it is equally natural that disappointment should produce sorrow.

      An event, fortunate or unfortunate, that falls out by accident, without being foreseen or thought of, and which therefore could not be the object of desire, raiseth an emotion of the same kind with that now mentioned: but the cause must be different; for there can be no gratification where there is no desire. We have not however far to seek for a cause: it is involved in the nature of man, that he cannot be indifferent to an event that concerns him or any of his connections; if it be fortunate, it gives him joy; if unfortunate, it gives him sorrow.

      In no situation doth joy rise to a greater height, than upon the removal of any violent distress of mind or body; and in no situation doth sorrow<59> rise to a greater height, than upon the removal of what makes us happy. The sensibility of our nature serves in part to account for these effects. Other causes concur. One is, that violent distress always raises an anxious desire to be free from it; and therefore its removal is a high gratification: nor can we be possessed of any thing that makes us happy, without wishing its continuance; and therefore its removal, by crossing our wishes, must create sorrow. The principle of contrast is another cause: an emotion of joy arising upon the removal of pain, is increased by contrast when we reflect upon our former distress: an emotion of sorrow, upon being deprived of any good, is increased by contrast when we reflect upon our former happiness:

      Jaffier. There’s not a wretch that lives on common charity,

      But’s happier than me. For I have known

      The luscious sweets of plenty: every night

      Have slept with soft content about my head,

      And never wak’d but to a joyful morning.

      Yet now must fall like a full ear of corn,

      Whose blossom ’scap’d, yet’s withered in the ripening.

      Venice preserv’d, act 1. sc. 1.9

      It hath always been reckoned difficult to account for the extreme pleasure that follows a cessation of bodily pain; as when one is relieved from the rack, or from a violent fit of the stone. What<60> is said explains this difficulty, in the easiest and simplest manner: cessation of bodily pain is not of itself a pleasure, for a non-ens or a negative can neither give pleasure nor pain; but man is so framed by nature as to rejoice when he is eased of pain, as well as to be sorrowful when deprived of any enjoyment. This branch of our constitution is chiefly the cause of the pleasure. The gratification of desire comes in as an accessory cause: and contrast joins its force, by increasing the sense of our present happiness. In the case of an acute pain, a peculiar circumstance contributes its part: the brisk circulation of the animal spirits occasioned by acute pain, continues after the pain is gone, and produceth a very pleasant emotion. Sickness hath not that effect, because it is always attended with a depression of spirits.

      Hence it is, that the gradual diminution of acute pain, occasions a mixt emotion, partly pleasant, partly painful: the partial diminution produceth joy in proportion; but the remaining pain balanceth the joy. This mixt emotion, however, hath no long endurance; for the joy that ariseth upon the diminution of pain, soon vanisheth, and leaveth in the undisturbed possession, that degree of pain which remains.

      What is above observed about bodily pain, is equally applicable to the distresses of the mind; and accordingly it is a common artifice, to pre-<61>pare us for the reception of good news by alarming our fears.

       Sympathetic Emotion of Virtue, and its cause.

      One feeling there is that merits a deliberate view, for its singularity as well as utility. Whether to call it an emotion or a passion, seems uncertain: the former it can scarce be, because it involves desire; the latter it can scarce be, because it has no object. But this feeling, and its nature, will be best understood from examples. A signal act of gratitude produceth in the spectator or reader, not only love or esteem for the